Doctrine of the
Mystics
THE Veda possesses the high spiritual substance of the
Upanishads, but lacks their phraseology; it is an inspired knowledge as yet
insufficiently equipped with intellectual and philosophical terms. We find a
language of poets and illuminates to whom all experience is real, vivid,
sensible, even concrete, not yet of thinkers and systematisers to whom the
realities of the mind and soul have become abstractions. Yet a system, a
doctrine there is; but its structure is supple, its terms are concrete, the
cast of its thought is practical and experimental, but in the accomplished type
of an old and sure experience, not of one that is crude and uncertain because
yet in the making. Here we have the ancient psychological science and the art
of
spiritual living of which the Upanishads are the philosophical outcome and
modification and Vedanta, Sankhya and Yoga the late intellectual result and
logical dogma. But like all life, like all science that is still vital, it is
free from the armoured rigidities of the reasoning intellect; in spite of its
established symbols and sacred formulae it is still large, free, flexible,
fluid, supple and subtle. It has the movement of life and the large breath of
the soul. And while the later Philosophies are books of Knowledge and make liberation
the one supreme good, the Veda is a Book of Works and the hope for which it
spurns our present bonds and littleness is perfection, self-achievement,
immortality.
The
doctrine of the Mystics recognises an Unknowable, Timeless and Unnameable
behind and above all things and not seizable by the studious pursuit of the
mind. Impersonally, it is That, the One Existence; to the pursuit of our
personality it reveals itself out of the secrecy of things as the God or Deva,
— nameless though he has many names, immeasurable and beyond
description though he holds in himself all description of name and knowledge
and all measures of form and substance, force and activity.
The
Deva or Godhead is both the original cause and the final
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– 21
result. Divine
Existent, builder of the worlds, lord and begetter of all things, Male and
Female, Being and Consciousness, Father and Mother of the Worlds and their
inhabitants, he is also their Son and ours: for he is the Divine Child born into
the Worlds who manifests himself in the growth of the creature. He is Rudra and
Vishnu, Prajapati and Hiranyagarbha, Surya, Agni, Indra, Vayu, Soma, Brihaspati,
— Varuna and Mitra and Bhaga and Aryaman, all the gods. He is the wise, mighty
and liberating Son born from our works and our sacrifice, the Hero in our
warfare and Seer of our knowledge, the White Steed in the front of our days who
gallops towards the upper Ocean.
The soul of man soars as the Bird, the Hansa,
past the shining firmaments of physical and mental consciousness, climbs as the
traveller and fighter beyond earth of body and heaven of mind by the ascending
path of the Truth to find this Godhead waiting for us, leaning down to us from
the secrecy of the highest supreme where it is seated in the triple divine
Principle and the source of the Beatitude. The Deva is indeed, whether
attracting and exalted there or here helpful to us in the person of the greater
Gods, always the Friend and Lover of man, the pastoral Master of the Herds who
gives us the sweet milk and the clarified butter from the udder of the shining
Cow of the infinitude. He is the source and outpourer of the ambrosial Wine of
divine delight and we drink it drawn from the sevenfold waters of existence or
pressed out from the luminous plant on the hill of being and uplifted by its
raptures we become immortal.
Such are some of the images of this ancient mystic adoration.
The Godhead has built this universe in a complex system of worlds which we find
both within us and without, subjectively cognised and objectively sensed. It is
a rising tier of earths and heavens; it is a stream of diverse waters; it is a
Light of seven rays, or of eight or nine or ten; it is a Hill of many plateaus.
The seers often image it in a series of trios; there are three earths and three
heavens. More, there is a triple world below, — Heaven, Earth and the
intervening mid-region; a triple world between, the shining heavens of the Sun;
a triple world above, the supreme and rapturous abodes of the Godhead.
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But other principles intervene and make the order of the worlds yet more
complex. These principles are psychological; for since all creation is a
formation of the Spirit, every external system of worlds must in each of its
planes be in material cor-respondence with some power or rising degree of
consciousness of which it is the objective symbol and must house a kindred
internal order of things. To understand the Veda we must seize this Vedic
parallelism and distinguish the cosmic gradations to which it leads. We
rediscover the same system behind the later Puranic symbols and it is thence
that we can derive its tabulated
series most simply and clearly. For there are seven principles of existence and
the seven Puranic worlds correspond to them with sufficient precision, thus:
Now this system which in the Purana is simple enough, is a
good deal more intricate in the Veda. There the three highest
worlds are classed together as the triple divine Principle, — for
they dwell always together in a Trinity; infinity is their scope,
bliss is their foundation. They are supported by the vast regions
of the Truth whence a divine Light radiates out towards our
mentality in the three heavenly luminous worlds of Swar, the
domain of Indra. Below is ranked the triple system in which we
live.
We have the same cosmic gradations as in the Puranas but
they are differently grouped, — seven worlds in principle, five in
practice, three in their general groupings:
|
1. The Supreme Sat-Chit-Ananda
2. The Link-World Supermind
3. The triple lower world
Pure Mind
Life-force
Matter |
The Triple divine worlds,
The Truth, Right, Vast, manifested in Swar, with its
three luminous heavens
Heaven (Dyaus, the three heavens)
The Mid-Region (Antariksha)
Earth (the three earths) |
And as each principle can be modified by the subordinate
manifestation of the others within it, each world is divisible into
several provinces according to different arrangements and self-orderings of its creative light of consciousness. Into this frame-work, then, we must place all the complexities of the subtle vision
and the fertile imagery of the seers down to the hundred cities
which are now in the possession of the hostile kings, the Lords of
division and evil. But the gods shall break them open and give
them for his free possession to the Aryan worshipper!
But where are these worlds and whence are they created?
Here we have one of the profoundest ideas of the Vedic sages.
Man dwells in the bosom of the Earth-Mother and is aware of
this world of mortality only; but there is a superconscient high
beyond where the divine worlds are seated in a luminous secrecy;
there is a subconscient or inconscient below his surface waking
impressions and from that pregnant Night the worlds as he sees
them are born. And these other worlds between the luminous
upper and the tenebrous lower ocean ? They are here. Man draws from the
life-world his vital being, from the mind-world his mentality; he is ever in
secret communication with them; he can consciously enter into them, be born into them, if he will. Even into
the solar worlds of the Truth he can rise, enter the portals of the
Superconscient, cross the threshold of the Supreme. The divine
doors shall swing open to his increasing soul.
This human ascension is possible because every being really
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holds in himself all that his outward vision perceives as if external
to him. We have subjective faculties hidden in us which correspond to all the tiers and strata of the objective cosmic system and
these form for us so many planes of our possible existence. This
material life and our narrowly limited consciousness of the physical world are far from being the sole experience permitted to
man, — be he a thousand times the Son of Earth. If maternal
Earth bore him and retains him in her arms, yet is Heaven also
one of his parents and has a claim on his being. It is open to him
to become awake to profounder depths and higher heights within
and such awakening is his intended progress. And as he mounts
thus to higher and ever higher planes of himself, new worlds open
to his life and his vision and become the field of his experience
and the home of his spirit. He lives in contact and union with
their powers and godheads and remoulds himself in their image.
Each ascent is thus a new birth of the soul, and the Veda calls
the worlds "births" as well as seats and dwelling-places.
For as the Gods have built the series of the cosmic worlds,
even so they labour to build up the same series of ordered states
and ascending degrees in man's consciousness from the mortal
condition to the crowning immortality. They raise him from the
limited material state of being in which our lowest manhood
dwells contented and subject to the Lords of Division, give him
a life rich and abundant with the many and rapid shocks and
impulsions from the dynamic worlds of Life and Desire where
the Gods battle with the demons and raise him yet higher from
those troubled rapidities and intensities into the steadfast purity
and clarity of the high mental existence. For pure thought and
feeling are man's sky, his heaven; this whole vitalistic existence
of emotion, passions, affections of which desire is the pivot, forms
for him a mid-world; body and material living are his earth.
But pure thought and pure psychic state are not the highest
height of the human ascension. The home of the Gods is an
absolute Truth which lives in solar glories beyond mind. Man
ascending thither strives no longer as the thinker but is victo-riously the seer; he is no longer this mental creature but a divine
being. His will, life, thought, emotion, sense, act are all trans-
formed into values of an all-puissant Truth and remain no longer
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an embarrassed or a helpless tangle of mixed truth and falsehood. He moves lamely no more in our narrow and grudging
limits but ranges in the unobstructed Vast; toils and zigzags no
longer amid these crookednesses, but follows a swift and conquering straightness; feeds no longer on broken fragments, but
is suckled by the teats of Infinity. Therefore he has to break
through and out beyond these firmaments of earth and heaven;
conquering firm possession of the solar worlds, entering on to his
highest Height he has to learn how to dwell in the triple principle
of Immortality.
This contrast of the mortality we are and the immortal
condition to which we can aspire is the key of the Vedic thought
and practice. Veda is the earliest gospel we have of man's immortality and these ancient stanzas conceal the primitive discipline
of its inspired discoverers.
Substance of being, light of consciousness, active force and
possessive delight are the constituent principles of existence; but
their combination in us may be either limited, divided, hurt,
broken and' obscure or infinite, enlightened, vast, whole and unhurt. Limited and divided being is ignorance; it is darkness and
weakness, it is grief and pain; in the Vast, in the integral, in the
infinite we must seek for the desirable riches of substance, light,
force and joy. Limitation is mortality; immortality comes to us
as an accomplished self-possession in the infinite and the power
to live and move in firm vastnesses. Therefore it is in proportion
as he widens and on condition that he increases constantly in
substance of his being, brightens an ever loftier flame of will and vaster light
of knowledge, advances the boundaries of his consciousness, raises the degrees and enlarges the breadth of his
power, force and strength, confirms an intenser beatitude of joy
and liberates his soul into immeasurable peace that man becomes
capable of immortality.
To widen is to acquire new births. The aspiring material
creature becomes the straining vital man; he in turn transmutes
himself into the subtle mental and psychical being; this subtle
thinker grows into the wide, multiple and cosmic man open on
all sides of him to all the multitudinous inflowings of the Truth;
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the cosmic soul rising in attainment strives as the spiritual man
for a higher peace, joy and harmony. These are the five Aryan
types, each of them a great people occupying its own province or state of the
total human nature. But there is also the absolute
Aryan who would conquer and pass beyond these states to the
transcendental harmony of them all.
It is the supramental Truth that is the instrument of this
great inner transfiguration. That replaces mentality by luminous
vision and the eye of the gods, mortal life by breath and force
of the infinite existence, obscure and death-possessed substance
by the free and immortal conscious-being. The progress of man
must be therefore, first, his self-expanding into a puissant vitality
capable of sustaining all vibrations of action and experience and
a clear mental and psychical purity; secondly, an outgrowing of
this human light and power and its transmutation into an infinite
Truth and an immortal Will.
Our normal life and consciousness are a dark or at best a
starlit Night. Dawn comes by the arising of the Sun of that
higher Truth and with Dawn there comes the effective sacrifice.
By the sacrifice the Dawn itself and the lost Sun are constantly
conquered out of the returning Night and the luminous herds
rescued from the darkling cave of the Panis; by the sacrifice the
rain of the abundance of heaven is poured out for us and the
sevenfold waters of the higher existence descend impetuously
upon our earth because the coils of the obscuring Python,
the all-enfolding and all-withholding Vritra, have been cloven
asunder by the God-Mind's flashing lightnings; in the sacrifice
the Soma-wine is distilled and uplifts us on the stream of its
immortalising ecstasy to the highest heavens.
Our sacrifice is the offering of all our gains and works to the
powers of the higher existence. The whole world is a dumb and
helpless sacrifice in which the soul is bound as a victim, self-offered to unseen Gods. The liberating Word must be found,
the illuminating hymn must be framed in the heart and mind of
man and his life must be turned into a conscious and voluntary
offering in which the soul is no longer the victim, but the master
of the sacrifice. By right sacrifice and by the all-creative and all-expressive Word that shall arise out of his depths as a sublime
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hymn to the Gods man can achieve all things. He shall conquer
his perfection; Nature shall come to him as a willing and longing
bride; he shall become her seer and rule her as her King.
By the hymn of prayer and God-attraction, by the hymn of
praise and God-affirmation, by the hymn of God-attainment and
self-expression man can house in himself the Gods, build in this
gated house of his being the living image of their deity, grow into
divine births, form within himself vast and luminous worlds for
his soul to inhabit. By the word of the Truth the all-engendering
Surya creates; by that rhythm Brahmanaspati evokes the worlds
and Twashtri fashions them; finding the all-puissant Word in
his intuitive heart, shaping it in his mind the human thinker, the
mortal creature can create in himself all the forms, all the states
and conditions he desires and, achieving, can conquer for him-self all wealth of being, light, strength and enjoyment. He builds
up his integral being and aids his gods to destroy the evil armies;
the hosts of his spiritual enemies are slain who have divided, torn
and afflicted his nature.
The image of this sacrifice is sometimes that of a journey or
voyage; for it travels, it ascends; it has a goal — the vastness,
the true existence, the light, the felicity — and it is called upon
to discover and keep the good, the straight and the happy path
to the goal, the arduous, yet joyful road of the Truth. It has to
climb, led by the flaming strength of the divine Will, from plateau
to plateau as of a mountain, it has to cross as in a ship the waters
of existence, traverse its rivers, overcome their deep pits and rapid
currents; its aim is to arrive at the far-off ocean of light and
infinity.
And this is no easy or peaceful march; it is for long seasons
a fierce and relentless battle. Constantly the Aryan man has to
labour and to fight and conquer; he must be a tireless toiler and
traveller and a stern warrior, he must force open and storm and
sack city after city, win kingdom after kingdom, overthrow and
tread down ruthlessly enemy after enemy. His whole progress is
a warring of Gods and Titans, Gods and Giants, Indra and the
Python, Aryan and Dasyu. Aryan adversaries even he has to
face in the open field; for old friends and helpers turn into enemies;
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the kings of Aryan states he would conquer and overpass
join themselves to the Dasyus and are leagued against him in
supreme battle to prevent his free and utter passing on.
But the Dasyu is the natural enemy. These dividers, plunderers, harmful powers, these Danavas, sons of the Mother of
division, are spoken of by the Rishis under many general appellations. There are Rakshasas; there are Eaters and Devourers,
Wolves and Tearers; there are hurters and haters; there are dualisers; there are confiners or censurers. But we are given also
many specific names. Vritra, the Serpent, is the grand Adversary; for he obstructs with his coils of darkness all possibility of
divine existence and divine action. And even when Vritra is slain
by the light, fiercer enemies arise out of him. Shushna afflicts us
with his impure and ineffective force, Namuchi fights man by his
weaknesses, and others too assail, each with his proper evil.
Then there are Vala and the Panis, miser traffickers in the sense-life, stealers and concealers of the higher Light and its illuminations which they can only darken and misuse, — an impious
host who are jealous of their store and will not offer sacrifice to
the Gods. These and other personalities, — they are much more
than personifications, — of our ignorance, evil, weakness and
many limitations make constant war upon man; they encircle
him from near or they shoot their arrows at him from afar or
even dwell in his gated house in the place of the Gods and with
their shapeless stammering mouths and their insufficient breath
of force mar his self-expression. They must be expelled, over-powered, slain, thrust down into their nether darkness by the aid
of the mighty and helpful deities.
The Vedic deities are names, powers, personalities of the
universal Godhead and they represent each some essential puissance of the Divine Being. They manifest the cosmos and are
manifest in it. Children of Light, Sons of the Infinite, they recognise in the soul of man their brother and ally and desire to help
and increase him by themselves increasing in him so as to possess
his world with their light, strength and beauty. The Gods call
man to a divine companionship and alliance; they attract and uplift him to their luminous fraternity, invite his aid and offer theirs
against the Sons of Darkness and Division. Man in return calls
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the Gods to his sacrifice, offers to them his swiftnesses and his
strengths, his clarities and his sweetnesses, — milk and butter
of the shining Cow, distilled juices of the Plant of Joy, the Horse
of the Sacrifice, the cake and the wine, the grain for the God-Mind's radiant coursers. He receives them into his being and
their gifts into his life, increases them by the hymn and the wine
and forms perfectly, 1— as a smith forges iron, says the Veda, —their great and luminous godheads.
All this Vedic imagery is easy to understand when once we
have the key, but it must not be mistaken for mere imagery.
The Gods are not simply poetical personifications of abstract
ideas or of psychological and physical functions of Nature. To
the Vedic seers they are living realities; the vicissitudes of the
human soul represent a cosmic struggle not merely of principles
and tendencies but of the cosmic Powers which support and embody them. These are the Gods and the Demons. On the world-stage and in the individual soul the same real drama with the
same personages is enacted.
To what gods shall the sacrifice be offered? Who shall be
invoked to manifest and protect in the human being this in-creasing godhead?
Agni first, for without him the sacrificial flame cannot burn
on the altar of the soul. That flame of Agni is the seven-tongued
power of the Will, a Force of God instinct with knowledge. This
conscious and forceful will is the immortal guest in our mortality,
a pure priest and a divine worker, the mediator between earth
and heaven. It carries what we offer to the higher Powers and
brings back in return their force and light and joy into our
humanity.
Indra, the Puissant next, who is the power of pure Existence
self-manifested as the Divine Mind. As Agni is one pole of Force
instinct with knowledge that sends its current upward from earth
to heaven, so Indra is the other pole of Light instinct with force
which descends from heaven to earth. He comes down into our
world as the Hero with the shining horses and slays darkness
and division with his lightnings, pours down the life-giving
heavenly waters, finds in the trace of the hound. Intuition, the
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lost or hidden illuminations, makes the Sun of Truth mount high
in the heaven of our mentality.
Surya, the Sun, is the master of that supreme Truth, —truth of being, truth of
knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the
manifester of all things, — for creation is outbringing, expression
by the Truth and Will, — and the father, fosterer, enlightener of
our souls. The illuminations we seek are the herds of this Sun
who comes to us in the track of the divine Dawn and releases
and reveals in us night-hidden world after world up to the
highest Beatitude.
Of that beatitude Soma is the representative deity. The
wine of his ecstasy is concealed in the growths of earth, in the
waters of existence; even here in our physical being are his
immortalising juices and they have to be pressed out and offered
to all the gods; for in that strength these shall increase and
conquer.
Each of these primary deities has others associated with him
who fulfil functions that arise from his own. For if the truth of
Surya is to be established firmly in our mortal nature, there are
previous conditions that are indispensable; a vast purity and
clear wideness destructive of all sin and crooked falsehood, —
and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts
and impulses, — this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, — this is Aryaman; a
happy spontaneity of the right enjoyment of all things dispelling
the evil dream of sin and error and suffering, — this is Bhaga.
These four are powers of the Truth of Surya.
For the whole bliss of Soma to be established perfectly in
our nature a happy and enlightened and unmaimed condition of
mind, vitality and body are necessary. This condition is given
to us by the twin Ashwins; wedded to the daughter of Light,
drinkers of honey, bringers of perfect satisfactions, healers of
maim and malady they occupy our parts of knowledge and
parts of action and prepare our mental, vital and physical being
for an easy and victorious ascension.
Indra, the Divine Mind, as the shaper of mental forms has
for his assistants, his artisans, the Ribhus, human powers who
by the work of sacrifice and their brilliant ascension to the
high dwelling-place of the Sun have attained to immortality and
help mankind to repeat their achievement. They shape by the
mind Indra's horses, the Ashwins' chariot, the weapons of the
Gods, all the means of the journey and the battle. But as giver
of the Light of truth and as Vritra-slayer Indra is aided by the
Maruts, who are powers of will and nervous or vital Force that
have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and
they battle towards the Light, Truth and Bliss of the supreme
Consciousness.
There are also female energies; for the Deva is both Male
and Female and the gods also are either activising souls or
passively executive and methodising energies. Aditi, infinite
Mother of the gods, comes first; and there are besides five powers
of the Truth-Consciousness, — Mahi or Bharati, the vast Word
that brings us all things out of the divine source; Ila, the strong
primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration;
Sarama, the Intuition, hound of heaven who descends into the
cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice
to each godhead its portion. Each god, too, has his female
energy.
All this action and struggle and ascension is supported by
Heaven our Father and Earth our Mother, Parents of the Gods,
who sustain respectively the purely mental and psychic and the
physical consciousness. Their large and free scope is the condition of our achievement. Vayu, Master of life, links them
together by the mid-air, the region of vital force. And there are
other deities,—Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic
Dragon of the Foundations; Trita Aptya who on the third
plane of existence consummates our triple being; and more
besides.
The development of all these godheads, is necessary to our
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perfection. And that perfection must be attained on all our levels, — in the
wideness of earth, our physical being and consciousness ; in
the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be
brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of
the mind throughout our intellectual and psychical being; in
the coming of the supramental Light, the Dawn and the Sun
and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the
Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being.
Three great Gods, origin of the Pu'-anic Trinity, largest puissances of the supreme Godhead, make possible this development
and upward evolution; they support in its grand lines and fundamental energies
all these complexities of the cosmos. Brahmanaspati is the Creator; by the word, by his cry he creates, — that is
to say, he expresses, he brings out all existence and conscious
knowledge and movement of life and eventual forms from the
darkness of the Inconscient. Rudra, the Violent and Merciful,
the Mighty One, presides over the struggle of life to affirm itself;
he is the armed, wrathful and beneficent Power of God who lifts
forcibly the creation upward, smites all that opposes, scourges
all that errs and resists, heals all that is wounded and suffers
and complains and submits. Vishnu of the vast pervading motion
holds in his triple stride all these worlds; it is he that makes a
wide room for the action of Indra in our limited mortality; it is
by him and with him that we rise into his highest seats where
we find waiting for us the Friend, the Beloved, the Beatific
Godhead.
Our earth shaped out of the dark inconscient ocean of existence lifts its high formations and ascending peaks heavenward;
heaven of mind has its own formations, clouds that give out their
lightnings and their waters of life; the streams of the clarity and
the honey ascend out of the subconscient ocean below and seek
the superconscient ocean above; and from above that ocean
sends downward its rivers of the light and truth and bliss even
into our physical being. Thus in images of physical Nature the
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Vedic poets sing the hymn of our spiritual ascension.
That ascension has already been effected by the Ancients,
the human forefathers, and the spirits of these great Ancestors
still assist their offspring; for the new dawns repeat the old and
lean forward in light to join the dawns of the future. Kanwa,
Kutsa, Atri, Kakshiwan, Gotama, Shunahshepa have become
types of certain spiritual victories which tend to be constantly
repeated in the experience of humanity. The seven sages, the
Angirasas, are waiting still and always, ready to chant the word,
to rend the cavern, to find the lost herds, to recover the hidden
Sun. Thus the soul is a battlefield full of helpers and hurters, friends and
enemies. All this lives, teems, is personal, is conscious, is active. We create for ourselves by the sacrifice and by
the word shining seers, heroes to fight for us, children of
our works. The Rishis and the Gods -find for us our luminous
herds; the Ribhus fashion by the mind the chariots of the
gods and their horses and their shining weapons. Our life is
a horse that neighing and galloping bears us onward and upward ; its forces are swift-hooved steeds, the liberated powers of
the mind are wide-winging birds; this mental being or this soul is
the upsoaring Swan or the Falcon that breaks out from a hundred
iron walls and wrests from the jealous guardians of felicity the
wine of the Soma. Every shining godward Thought that arises
from the secret abysses of the heart is a priest and a creator and chants a
divine hymn of luminous realisation and puissant fulfilment. We seek for the shining gold of the Truth; we lust after
a heavenly treasure.
The soul of man is a world full of beings, a kingdom in
which armies clash to help or hinder a supreme conquest, a
house where the gods are our guests and which the demons strive
to possess; the fullness of its energies and wideness of its being
make a seat of sacrifice spread, arranged and purified for a celestial session.
Such are some of the principal images of the Veda and a
very brief and insufficient outline of the teaching of the Fore-
fathers. So understood the Rig-veda ceases to be an obscure,
confused and barbarous hymnal; it becomes the high-aspiring
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Song of Humanity; its chants are episodes of the lyrical epic
of the soul in its immortal ascension.
This at least; what more there may be in the Veda of ancient
science, lost knowledge, old psycho-physical tradition remains
yet to be discovered.